In the introduction to Prey into Hunter: The Politics of Religious Experience,nMaurice Bloch makes some forthright admissions about the methodological andntheoretical pitfalls threatening a project of the scope he undertakes in this slim,nprovocative volume. He acknowledges, for instance, the temptation, when arguingnfor what he describes as a “quasi-universal” religious structure, to present “antendentious selection of examples, and make this structure appear to be presentneverywhere.”1 In the face of this danger, independent readers, who “choose toncontinue the exercise by trying to see whether what is proposed here stands up tonthe test of the other cases they know” become the most important critical constraint.2nIn what follows I test Bloch’s theory of rebounding violence against the thoughtnof S鴕en Kierkegaard, the nineteenth-century Danish theologian.
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